26106: Jihad with one’s wealth is compulsory for the rich.

I am a Muslim woman and have a great deal of wealth, praise be to Allaah. Is it obligatory for me to pay some of the wealth to the oppressed Muslims whose enemies are trying to occupy their land and kill them, as in Chechnya, Palestine and other Muslim lands?.

Praise be to Allaah.

The Muslims are obliged to help their oppressed brothers in
all places. Allaah says (interpretation of the meaning):

“The believers are nothing else than brothers (in Islamic
religion)”

[al-Hujuraat 49:10]

The Prophet (peace and blessings of Allaah be upon him)
said: “The Muslim is the brother of his fellow-Muslim; he does not wrong him
or abandon.” Narrated by al-Bukhaari, 2442; Muslim, 2580. Muslim added in
another hadeeth (2546), “and he does not forsake him.”

Al-Haafiz said:

“He does not abandon him” means he does not leave him with
someone who could harm him, or in a situation where he could be harmed,
rather he helps him and defends him… That may be obligatory or it may be
recommended, depending on the situation.

He said in al-Nihaayah: “Abandoning someone” refers to
when he leaves him to his fate and does not protect him from his enemy.

From Tuhfat al-Ahwadhi.

Al-Nawawi said:

“And he does not forsake him” – the scholars said: forsaking
means failing to help and support. What this means is that when a person is
asked for help to ward off an oppressor and the like, he must help him if
that is possible and he has no legitimate shar’i excuse (for not doing so).

The jihad in Chechnya, Palestine and other occupied Muslim
countries or countries that the enemy is trying to occupy and take over
comes under the heading of jihad for the purpose of self-defence. We have
already discussed the rulings on that in question no.
34830.

If a man is not able to help his Muslim brothers himself by
joining them physically in jihad, then he must help them and strive in jihad
with them by means of his wealth if he is rich.

Similarly a woman is also obliged to engage in jihad by means
of her wealth.

Jihad with one's wealth is mentioned alongside jihad with
one’s self in the Book of Allaah.

Allaah says (interpretation of the meaning):

“March forth, whether you are light (being healthy, young
and wealthy) or heavy (being ill, old and poor), and strive hard with your
wealth and your lives in the Cause of Allaah. This is better for you, if you
but knew”

[al-Tawbah 9:41]

“Not equal are those of the believers who sit (at home),
except those who are disabled (by injury or are blind or lame), and those
who strive hard and fight in the Cause of Allaah with their wealth and their
lives. Allaah has preferred in grades those who strive hard and fight with
their wealth and their lives above those who sit (at home). Unto each,
Allaah has promised good (Paradise), but Allaah has preferred those who
strive hard and fight, above those who sit (at home) by a huge reward”

[al-Nisa’ 4:95]

“Those who believed (in the Oneness of Allaah — Islamic
Monotheism) and emigrated and strove hard and fought in Allaah’s Cause with
their wealth and their lives, are far higher in degree with Allaah. They are
the successful”
[al-Tawbah 9:20]

“Only those are the believers who have believed in Allaah
and His Messenger, and afterward doubt not but strive with their wealth and
their lives for the Cause of Allaah. Those! They are the truthful”

[al-Hujuraat 49:15]

Abu Dawood (2504) narrated from Anas that the Prophet
(peace and blessings of Allaah be upon him) said: “Fight the mushriks by
means of your wealth and your selves and your tongues.” Saheeh Abu Dawood,
2186.

Al-San’aani said in Subul al-Salaam, 4/87

This hadeeth indicates
that it is obligatory to fight in jihad with one's self, which means going
out and confronting the kuffaar directly; with one's wealth, which means
spending on what is required for jihad such as weapons etc; and with one's
tongue, by establishing proof against them, calling them to Allaah, and by
raising one’s voices when meeting the enemy and shouting at them and
everything else that will cause harm to the enemies.

Al-Shawkaani said in Nayl al-Awtaar (8/29):

This indicates that it is obligatory to engage in jihad
against the enemy with one’s wealth, one’s hands and one’s tongue. The
Qur’aanic command mentions jihad with one’s self and one’s wealth in several
places, and the apparent meaning of the command is that it is obligatory.

Shaykh al-Islam Ibn Taymiyah said in al-Ikhtiyaaraat,
p. 530:

Whoever is unable to take part in jihad physically but is
able to take part in jihad by means of his wealth, is obliged to take part
in jihad by means of his wealth. So those who are well off must spend for
the sake of Allaah.

Based on this: it is obligatory for women to take part in
jihad by means of their wealth if they have excess wealth. The same applies
to the wealth of minors if there is a need, just as it is also obligatory to
pay zakaah on this wealth. But if the enemy attacks, there is no room for
differences of opinion, because in that case it is obligatory according to
scholarly consensus, to ward off their harm to religious commitment, lives
and honour.

Spending for the sake of Allaah is one of the best kinds of
charity, for which Allaah has promised a great reward. He says
(interpretation of the meaning):

“The likeness of those who spend their wealth in the way
of Allaah, is as the likeness of a grain (of corn); it grows seven ears, and
each ear has a hundred grains. Allaah gives manifold increase to whom He
wills. And Allaah is All-Sufficient for His creatures’ needs, All-Knower”

[al-Baqarah 2:261]

Al-Sa’di (may Allaah have mercy on him) said:

“The likeness of those who spend their wealth in the way
of Allaah” means, in obedience to Him and seeking His pleasure, foremost
among which is spending on jihad for His sake. “Is as the likeness of a
grain (of corn); it grows seven ears, and each ear has a hundred grains”
this gives a vivid image of the greatness of the multiple reward, as if a
person can see that with his own eyes, so that with strong faith and this
vivid image in his mind, a man will be able to spend in the hope of this
great reward from Allaah.

“Allaah gives manifold increase” meaning, this
multiplication of the reward, “to whom He wills”, meaning according
to the situation of the giver and his sincerity and honesty, and according
to the situation of what is given, whether it is halaal and beneficial and
whether it is spent in an appropriate manner. “Allaah gives manifold
increase” – more than that, “to whom He wills” – so He gives them
reward without reckoning.

“And Allaah is All-Sufficient” giving abundantly, so
the giver should not imagine that this increase is a kind of exaggeration,
because no bounty is too great for Allaah to give, and giving does not
decrease what He possesses of bounty.

And He is “All-Knower” and knows who deserves that
increase and who does not, so He bestows the increase as appropriate because
of His complete knowledge and wisdom.